Learning From the Keruvim

By Rabbi Moshe Krieger, Yeshivas Bircas HaTorah (www.bircas.org)

In Parshas Terumah, Klal Yisrael is commanded to construct an edifice that will bring the Shechina into their midst: “And they shall make a Mishkan for Me, and I will dwell among them (Shemos 25:8).” The Ramban, in his introduction to the parsha, tells us that the aron was the main catalyst for the Shechina’s Presence. This is because the aron represented the Torah, as it contained the tablets of the Ten Commandments. Thus, the aron is the first vessel mentioned.

The Ramban (ibid. 10) notes that Moshe was commanded in the singular about building the other vessels of the Mishkan (ועשית – and you shall make). However, the command to build the aron was in the plural (ועשו – and they shall make). This was because every Jew needed to have a part in the construction of the aron, just as every Jew has a share in Torah.

This leads to a question. Indeed, the aron was central to the nation, and it was crucial in causing the dwelling of the Shechina. However, when the Mishkan was constructed and the Shechina finally descended, Hashem’s voice did not emanate from the aron, like we would have thought. Instead, His voice emanated from between the keruvim, two child-like forms situated on top of the aron. Why did Hashem’s voice issue from between the keruvim, and not from the aron itself?

It is clear that a greater understanding of the keruvim’s purpose is needed. The Sages tell us (Bava Basra 99a) that when the Jews obeyed Hashem’s will, the keruvim faced each other. However, when they went against Hashem’s will, the keruvim faced away from each other. They also tell us (Yoma 54b) that during the regalim, when the Jews came to the Beis Hamikdash, the two keruvim would join together in an embrace, as an expression of Hashem’s love for Klal Yisrael. It is clear that the keruvim were so special that they were singled out more than the other vessels of the Mishkan – even the aron. Why?

In order to answer these questions, Rav Yerucham Brodiansky cites the Baal HaTurim (Shemos 25:18). “The faces of the keruvim were like two young learning partners engaged in the give-and-take of a halachic discussion.” Rav Brodiansky explains that the dwelling of the Shechina in Klal Yisrael certainly depended on the Torah – but not just the Torah in the aron. The Jews had to study the Torah for the Shechina to descend! This was why the keruvim were singled out even more than the aron, as they represented the living source of Torah that truly brings the Shechina to us.

The keruvim also teach us that a specific type of Torah study brings the Shechina. When two Jews study the Torah together, with lively give-and-take between them, the Shechina is among the nation. When a Jew learns by himself, he is liable to make mistakes. However, when studying with a partner, his conclusions are constantly tested. If he does not understand something, his partner can assist him. Each one complements the learning of the other. Moreover, a chavrusa pushes his partner to learn with greater effort, and reach depths and insights he would never have reached without that push. In short, study partners bring out more Torah from each other.

We see the importance of learning with a chavrusa from Rabbi Yochanan, who literally could not live without his chavrusa, Reish Lakish. When Reish Lakish passed away, Rabbi Yochanan became despondent (Bava Metzia 84a). The Sages arranged for him to learn with Rav Elazar Ben Pedas, to no avail. In frustration, Rabbi Yochanan said, “Whatever I say, he brings me proofs that I’m right! With Reish Lakish, whatever I said, he would ask twenty-four questions on it. I would have to give twenty-four answers, and as a result, the sugya (subject matter) that we were studying became clearer.” Rabbi Yochanan needed the constant questioning and pressure of his chavrusa. Without it, he felt lost, and he passed away a short time afterwards.

Rav Aharon Kotler adds another advantage of learning with a chavrusa—when one explains to the other and aids in his understanding, he is in fact learning and teaching at the same time. This is a higher level of Torah called Toras chessed (see Sukkah 49b). These elements of optimal Torah study bring the Shechina into our midst.

The Baal HaTurim goes on to say that the keruvim’s child-like form brings out another aspect of the sort of Torah that Hashem desires. Whatever age we are, the keruvim teach us that we should study Torah like a young boy. Children being introduced to Torah know that they still have much to learn. We, too, must hold onto that feeling. Indeed, even if we do master some part of Torah, what about other parts? If we have mastered one maseches, perhaps we should master another maseches. There’s a very big Shas to learn, and there’s the Yerushalmi as well. There are whole fields of study, such as mussar, halacha, Tanach and more.

Moreover, Torah has a depth that is never-ending. It is always possible to learn a subject for longer or to delve deeper into its depths. There are also always ways to learn with greater focus.

The child-like form of the keruvim also calls upon us to learn Torah with youthful energy and vigor. Even if one is older and has been learning for many years, Torah should still be fresh and exciting as if it were new. Indeed, the Sages state that we should always view Torah as if it had been given to us this very day (Brachos 63b).

Rav Steinman would illustrate this: “We need to breathe. No one would ever say, ‘I’m tired of breathing, it’s the same air every time.’ No one thinks that way, because we know that our lives depend on that next breath of air. The same is true of Torah; it is the source of our life!”

The Tchebiner Rav lost most of his family in the Holocaust. When he finally reached Eretz Yisrael, he built a yeshiva. He quickly became one of the prominent leaders of the generation.

Rav Shalom Schwadron passed by the Tchebin Yeshiva and overheard a voice speaking out a Gemara. It was speaking out each step of the give-and-take with enthusiasm, as if he were explaining it to talmidim. He assumed that the voice belonged to a young student of the Rav. However, went he went inside to see who it was, he was taken aback to discover that it was the Tchebiner Rav himself! This was the way that he always learned Gemara.

On a different occasion, as the Tchebiner Rav was giving a shiur, someone informed him that one of his daughters had just given birth (two of his six children survived the war). The shiur participants wished him a hearty mazal tov, knowing how important this event was in the rebuilding of his family.

Unfortunately, he was informed that the baby had died several minutes later. The Tchebiner Rav paused for a moment, and said, “Had Your Torah not been my delight, I would have perished in my affliction (Tehillim 119:92).” He then continued saying the shiur with his trademark enthusiasm.

On a different occasion, a bachur learning in yeshiva came to the Tchebiner Rav for a brachah. The Rav told him, “The most important thing is to always learn Torah with joy.”

“How can I do that?” asked the bachur.

The Tchebiner Rav looked at him as if he was surprised by the very question.

“How can I do that? What do you mean: How can I do that? Abayei and Rava’s discussions are full of life. All you have to do is tap into it! Who could follow a discussion between Abayei and Rava and not be happy?”

May we be zocheh that our Torah study bring the Shechina!